Conversion stripped medieval minority institutions yet preserved social exclusion

Evidence

And so there continued into the last three decades of the sixteenth century and even after conversions and then expulsions those forms of social exclusion that had grown up during the Middle Ages, when many Christian towns and cities had their Moorish quarters (morer´ıas). Under the medieval dispensation these cities had provided the Mudejars with the public institutions of a separate, subordinate, but tolerated way of life: mosques, baths, and their own shops. In our Morisco period the “converts” were still set apart, more or less as they always had been. Gone, however, were the mosques and the baths. Conversion had not brought assimilation and the benefits of belonging to the national community; neither side really wanted that. So it was that each side could, with justification, accuse the other of insincerity. — L. P. Harvey, Muslims in Spain, 1500 to 1614, 1100

Categorization

• XREF: This is the exact inverse of the ADDENDUM-eligible dynamic — here conversion removes the tolerated institutions (mosques, baths) while keeping marginalization; a comparative lens on how regimes dismantle a tolerated minority’s public infrastructure without dismantling its subordination. Almost qualifies as ADDENDUM to ‘On Sacrifice’ only tangentially; better connects to Bourdieu or Scott on state-driven alteration of tolerated orders. — connects to: Failed assimilation attempts convert reformers into exclusionists — John Higham, Strangers in the Land: Patterns of…, 1583; Ancestry-based purity laws displaced religious conversion as a path to inclusion
• CANDY: Conversion disposed of mosques and baths but not the separate subordinate quarters — institutions vanished, exclusion endured.